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  • 1.
    Jackson, Peter
    et al.
    University of Stockholm, Stockholm, Sweden.
    Sjödin, Anna-Pya
    Mid-Sweden University, Sundsvall, Sweden.
    Introduction2016In: Philosophy and the end of sacrifice: disengaging ritual in ancient India, Greece and beyond / [ed] Peter Jackson; Anna-Pya Sjödin, Sheffield: Equinox Publishing, 2016, p. 1-10Chapter in book (Other academic)
  • 2.
    Sjödin, Anna-Pya
    Uppsala universitet, Institutionen för lingvistik och filologi.
    Anden i hjärtat2006In: Karavan: litterär tidskrift på resa mellan kulturer, ISSN 1404-3874, Vol. 3Article in journal (Other (popular science, discussion, etc.))
  • 3.
    Sjödin, Anna-Pya
    Institutionen för humaniora och samhällsvetenskap, Mittuniversitetet.
    Att låta många röster tala: nyansering av perspektiv på hinduism i undervisning2020In: Religion & Livsfrågor, ISSN 0348-8918, no 3, p. 9-11Article in journal (Other academic)
  • 4.
    Sjödin, Anna-Pya
    Mid Sweden University, Sweden.
    Classical Vaiśeṣika in Indian Philosophy: On Knowing and What is to Be Known. By ShashiPrabha Kumar2016In: Journal of Hindu Studies, ISSN 1756-4255, E-ISSN 1756-4263, Vol. 9, no 3, p. 375-377Article, book review (Refereed)
  • 5.
    Sjödin, Anna-Pya
    School of Philosophy, Department of Culture and Communication, Södertörn University.
    Conceptualizing philosophical tradition: A reading of Wilhelm Halbfass, Daya Krishna, and Jitendranath Mohanty2011In: Philosophy East & West, ISSN 0031-8221, E-ISSN 1529-1898, Vol. 61, no 3, p. 534-546Article in journal (Refereed)
    Abstract [en]

    This article takes as its point of departure the question of how Wilhelm Halbfass, Daya Krishna, and Jitendranath Mohanty have conceptualized tradition in relation to “Indian” philosophy. They have all reacted to, and criticized, homogeneous and static conceptions of Indian philosophies, and by articulating different ways of apprehending tradition they have tried to come to terms with such limiting images. My reading of their texts has been informed by a questioning of how they, in turn, conceptualize tradition. Most of all this is related to the tendency, on the one hand, to stress that tradition is open-ended and dynamic but at the same time to speak of tradition as one singular and universalizable phenomenon, sometimes even as a reified phenomenon (“it”). This discussion is connected to a concern of mine regarding how to conceptualize a plurality and heterogeneity while avoiding a reifying, generalizing language. Toward the end I present a reading of the Nyāyasūtra and how the concept of siddhānta could be understood in the light of three of its commentaries. This reading is here framed as the practical and philosophical outcome of the reflections made in the analysis of Halbfass, Krishna, and Mohanty.

  • 6.
    Sjödin, Anna-Pya
    Södertörns högskola, Sverige.
    En bland många historier att berätta: modernitetens berättelse och den postkoloniala kritiken av historicismen2011In: G(l)ömda historier - klassiska normer och antik kritik / [ed] Dimitrios Iordanoglou; Johannes Siapkas, Uppsala: Uppsala universitet , 2011, p. 47-72Chapter in book (Other academic)
  • 7.
    Sjödin, Anna-Pya
    Avdelningen för humaniora, Mittuniversitetet, Sverige.
    Hinduism: ritualer och levnadsregler2016In: Religioner, livsåskådningar och etik / [ed] Kerstin von Brömssen; Olof Frank; Christina Osbeck, Malmö: Gleerups Utbildning AB, 2016, 1, p. 55-66Chapter in book (Other academic)
    Abstract [sv]

    Detta kapitel tar upp några generella drag i hinduismens ritualer och levnadsregler men betonar också mångfalden i den hinduism som utövas idag. Den första delen behandlar ritualer och de platser som de utförs på. Den andra tar upp olika föreställningar om hur en hindu ska leva sitt liv och hur dessa ideer förmedlas.

  • 8.
    Sjödin, Anna-Pya
    Uppsala universitet, Institutionen för lingvistik och filologi.
    Katha Upanishad: Introduktion och tolkning2004In: Kulturtidskriften semafor, ISSN 1651-1034, no 3-4, p. 58-61Article in journal (Other (popular science, discussion, etc.))
  • 9.
    Sjödin, Anna-Pya
    Mid Sweden University, Sweden.
    Lord over this whole world: agency and philosophy in Bṛhadāraṇyaka Upaniṣad2015In: Philosophy and the end of sacrifice: disengaging ritual in ancient India, Greece and beyond / [ed] Peter Jackson; Anna-Pya Sjödin, Equinox Publishing, 2015, 1, p. 45-62Chapter in book (Refereed)
    Abstract [en]

    The article concerns in what way thinking the sacrifice could be understood as ordering thinking the human being as agent and in turn thinking the human being as knower. That is, how it could be possible to conceive of a relationship or connection between sacrifice and philosophy within Upaniadic thought.

  • 10.
    Sjödin, Anna-Pya
    Södertörn University, Sweden.
    Postcolonial understandings of indian epistemes: towards a diversity of interpretational stances2008In: Postcolonial challenges to the study of religion / [ed] W. Pfändnter; D. Thurfjell, Uppsala: Swedish Science Press, 2008, p. 17-28Chapter in book (Refereed)
  • 11.
    Sjödin, Anna-Pya
    Avdelningen för humaniora, Mittuniversitetet, Sverige.
    Skapare och upprätthållare av alla dessa världar: människosyner och uppfattningar om gudar och gudinnor inom hinduismen2016In: Att undervisa om gudsuppfattningar och människosyner / [ed] Olof Frank; Mikael Stenmark, Stockholm: Liber , 2016, p. 137-154Chapter in book (Other academic)
    Abstract [sv]

    I detta kapitel undersöker jag hur två olika hinduiska föreställ-ningar kring vad människan är och vilken kapacitet och vilka verktyg hon har för att förändra sig själv. För det första hur människan träder fram som en skapande agent i världen i de tidiga Upaniṣaderna och för det an-dra hur hon framställs som stående i en personlig relation till en särskild gud eller gudinna i hängivenhetspoesin. Därigenomberör jag också kopplingen mellan guds- och gudinne-uppfattningar och män-niskosyn. Jag börjar i historien, hur dessa två bilder växer fram och vad de innebär. Genom texter som är centrala inom hinduismen  exemplifierar jag och tydliggör hur människan gestaltas, både i relation till sin egen kreativa kapacitet och till de gudar och gudinnor som är alltigenom närvarande för många hinduer i dagens Indien. Avslutningsvis tar jag upp temat ”kast, genus och sexualitet” för att belysa aspekter av dessa människosyner som ofta är frånvarande i läroböcker om hinduism.

  • 12.
    Sjödin, Anna-Pya
    Filosofi, Södertörns högskola.
    The Girl Who Knew Her Brother Would Be Coming Home: Ā̄rṣajñāna in Praśastapādabhāṣya, Nyāyakandalī and Vyomavatī2012In: Journal of Indian Philosophy, ISSN 0022-1791, E-ISSN 1573-0395, Vol. 40, no 4, p. 469-488Article in journal (Refereed)
    Abstract [en]

    Although seldom mentioned in the secondary literature on Vais ́esika, ̇the cognitive category of ārṣajñāna (ṛṣi cognition) is accepted as a distinct category of vidyā (knowledge) within both early and later Vais ́es ̇ika texts. This article deals with how ārṣajñāna is conceptualized in Praśastapādabhāṣya (PBh), S ́r ̄ıdhara’s Nyāyakandalī (NK), and Vyomas ́iva’s Vyomavatī (Vy). The main focus lies on how ṛṣi cognition is treated in these texts and what terms are used in the process. I aim to clarify the analysis of ṛṣi cognition apparent in the above sources and outline the implications this might have for the somewhat grander objective of a mapping of the semantic landscape of cognition and knowledge in Vais ́esika texts. The categories ̇of yogic perception (yogipratyakṣa) and siddhic vision (siddhadarśana) are also treated since they are included within a shared discourse.

  • 13.
    Sjödin, Anna-Pya
    Institutionen för lingvistik och filologi, Uppsala universitet, Uppsala, Sweden.
    The Happening of tradition: Vallabha on Anumāna in Nyāyalīlāvatī2006Doctoral thesis, monograph (Other academic)
    Abstract [en]

    The present dissertation is a translation and analysis of the chapter on anumāna in Vallabha’s Nyāyalīlāvatī, based on certain theoretical considerations on cross-cultural translation and the understanding of tradition. Adopting a non-essentialized and non-historicist conceptualization of the Nyāya-Vaiśeṣika/Navya-nyāya tradition, the work focuses on a reading of the anumāna chapter that is particularized and individualized. It further argues for a plurality of interpretative stances within the academic field of Nyāya-Vaiśeṣika/Navya-nyāya studies, on the grounds that the dominant stance has narrowed the scope of research. With reference to post-colonial theory, this dominant stance is understood in terms of a certain strategy called “mimetic translation”.

    The study of the anumāna chapter consists of three main interpretational sections: translation, comments, and analysis. The translation and comments focus on understanding issues internal to the Nyāyalīlāvatī. The analysis focuses on a contextual interpretation insofar as the text is understood through reading other texts within the Nyāya-Vaiśeṣika/Navya-nyāya discourse. The analysis is further grounded in a concept of intertextuality in that it identifies themes, examples, and arguments appearing in other texts within the discourse. The analysis also identifies and discusses Cārvāka and Mīmāṁsaka arguments within the anumāna chapter.

    Two important themes are discerned in the interpretation of the anumāna chapter: first, a differentiation between the apprehension of vyāpti and the warranting of this relation so as to make the apprehension suitable for a process of knowledge; second, that the sequential arrangement of the subject matter of the sections within the chapter, vyāptigraha, upādhi, tarka, and parāmarśa, reflects the process of coming to inferential knowledge.

    The present work is a contribution to the understanding of the post-Udayana and pre-Gaṅgeśa Nyāya-Vaiśeṣika/Navya-nyāya discourse on inferential knowledge and it is written in the hope of provoking more research on that particular period and discourse in the history of Indian philosophies.

  • 14.
    Sjödin, Anna-Pya
    Mid Sweden University, Sweden.
    This is how it is done2014In: The phenomenon of materializing a dream, Tarshish , 2014, p. 28-29Chapter in book (Other (popular science, discussion, etc.))
  • 15.
    Sjödin, Anna-Pya
    Filosofi, Södertörns högskola.
    Traditionens händelse: Vallabhas analys av slutledning i Nyāyalīlāvatī2008In: Årsbok / Kungl. Humanistiska vetenskaps-samfundet i Uppsala, ISSN 0349-0416Article in journal (Other (popular science, discussion, etc.))
  • 16.
    Sjödin, Anna-Pya
    Mid Sweden University, Sweden.
    Understanding Indian philosophical traditions2017In: History of Indian philosophy / [ed] Purushottama Bilimoria, New York, Oxon: Routledge, 2017, p. 545-553Chapter in book (Other academic)
    Abstract [en]

    This chapter presents and criticizes three influential scholars’ ideas about how “Indian philosophy” and “Indian philosophical tradition” can be understood: Krishna Daya, Jitendranath Mohanty, and Wilhelm Halbfass. They have all reacted upon how Indian philosophy seldom is understood as proper philosophy within Western academia. I will argue for an extended way of apprehending tradition through the notion of philosophy by showing how the idea of siddhānta functions as a discursive and individualized activity of philosophizing within the Nyāya-Vaiṣeśika school. 

  • 17.
    Sjödin, Anna-Pya
    Mid Sweden University, Sweden.
    Vaiśeṣika2021In: The encyclopedia of philosophy of religion / [ed] Stewart Goetz; Charles Taliaferro, John Wiley & Sons, 2021, p. 545-553Chapter in book (Other academic)
    Abstract [en]

    The Hindu Vaiśeṣika philosophers' main concerns in relation to liberation from rebirth are knowing (jñāna) and acting (karma). In connection to this, ideas of a disembodied self (ātman) as eternal, noncognizing, and uncreated are important factors within their thought. They furthermore purport a creator god who is responsible for a world wherein the selves could be liberated. The actions required are performance of religious duties and refraining from unethical behavior. Through the practice of yoga a human being can attain a mindset suitable for such actions. The Vaiśeṣikas' main interests are to describe the bodily self, its capacity for knowledge, and what this self should know, hence epistemology and ontology are central aspects of their philosophizing.

  • 18.
    Sjödin, Anna-Pya
    Institutionen för humaniora och samhällsvetenskap, Mittuniversitetet, Sverige.
    Vems yoga är det?: att äga tanke och praktik2021In: Kritiska studier av kulturarv och museala praktiker: en tvärvetenskaplig mötesplats / [ed] Karin Jarnkvist; Carola Nordbäck, Sundsvall: Mittuniversitetet , 2021, p. 25-32Chapter in book (Other academic)
  • 19. Sjödin, Anna-Pya
    et al.
    Sjöberg, Lina
    Matrix som metafor2004In: Dagens nyheter, ISSN 1101-2447Article in journal (Other (popular science, discussion, etc.))
  • 20.
    Wiktorin, Pierre
    et al.
    Institutionen för humaniora och samhällsvetenskap, Mittuniversitetet, Sverige.
    Sjödin, Anna-Pya
    Institutionen för humaniora och samhällsvetenskap, Mittuniversitetet, Sverige.
    Undervisning om hindusim och buddhism2020In: Religion & Livsfrågor, ISSN 0347-2159, no 3, p. 4-6Article in journal (Other academic)
1 - 20 of 20
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